Yeremia 35:19

35:19 So the Lord God of Israel who rules over all says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’” ¹ 

Yeremia 35:2

35:2 “Go to the Rechabite community. ²  Invite them to come into one of the side rooms ³  of the Lord’s temple and offer them some wine to drink.”

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁴  Word from the Lord was rare in those days; revelatory visions were infrequent.

1 Samuel 7:14-16

7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control ⁵  of the Philistines. There was also peace between Israel and the Amorites. 7:15 So Samuel led ⁶  Israel all the days of his life. 7:16 Year after year he used to travel the circuit of Bethel, ⁷  Gilgal, and Mizpah; he used to judge Israel in all of these places.

1 Samuel 7:1

7:1 Then the people ⁸  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 2:4

2:4 All ⁹  of them were filled with the Holy Spirit, and they began to speak in other languages ¹⁰  as the Spirit enabled them. ¹¹ 

Kisah Para Rasul 8:25

8:25 So after Peter and John ¹²  had solemnly testified ¹³  and spoken the word of the Lord, ¹⁴  they started back to Jerusalem, proclaiming ¹⁵  the good news to many Samaritan villages ¹⁶  as they went. ¹⁷ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁸  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁹  persecution began ²⁰  against the church in Jerusalem, ²¹  and all ²²  except the apostles were forced to scatter throughout the regions ²³  of Judea and Samaria.

Kisah Para Rasul 17:11-14

17:11 These Jews ²⁴  were more open-minded ²⁵  than those in Thessalonica, ²⁶  for they eagerly ²⁷  received ²⁸  the message, examining ²⁹  the scriptures carefully every day ³⁰  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ³¹  prominent ³²  Greek women and men. 17:13 But when the Jews from Thessalonica ³³  heard that Paul had also proclaimed the word of God ³⁴  in Berea, ³⁵  they came there too, inciting ³⁶  and disturbing ³⁷  the crowds. 17:14 Then the brothers sent Paul away to the coast ³⁸  at once, but Silas and Timothy remained in Berea. ³⁹ 

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁴⁰  for him and find him, ⁴¹  though he is ⁴²  not far from each one of us.

Mazmur 89:29-37

89:29 I will give him an eternal dynasty, ⁴³ 

and make his throne as enduring as the skies above. ⁴⁴ 

89:30 If his sons reject my law

and disobey my regulations,

89:31 if they break ⁴⁵  my rules

and do not keep my commandments,

89:32 I will punish their rebellion by beating them with a club, ⁴⁶ 

their sin by inflicting them with bruises. ⁴⁷ 

89:33 But I will not remove ⁴⁸  my loyal love from him,

nor be unfaithful to my promise. ⁴⁹ 

89:34 I will not break ⁵⁰  my covenant

or go back on what I promised. ⁵¹ 

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ⁵²  David.

89:36 His dynasty will last forever. ⁵³ 

His throne will endure before me, like the sun, ⁵⁴ 

89:37 it will remain stable, like the moon, ⁵⁵ 

his throne will endure like the skies.” ⁵⁶  (Selah)

Yesaya 9:7

9:7 His dominion will be vast ⁵⁷ 

and he will bring immeasurable prosperity. ⁵⁸ 

He will rule on David’s throne

and over David’s kingdom, ⁵⁹ 

establishing it ⁶⁰  and strengthening it

by promoting justice and fairness, ⁶¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁶²  will accomplish this.

Lukas 1:32-33

1:32 He ⁶³  will be great, ⁶⁴  and will be called the Son of the Most High, ⁶⁵  and the Lord God will give him the throne of his father ⁶⁶  David. 1:33 He ⁶⁷  will reign over the house of Jacob ⁶⁸  forever, and his kingdom will never end.”

[35:19]  ¹ tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18 where it is applied to David always having a descendant to occupy the throne and the Levites will always have priests to offer up sacrifices. For the latter part of the idiom “to stand before” referring to service see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on, or serving a superior, a king, or the Lord. It is used of both prophets (e.g., 1 Kgs 17:1) and priests (e.g., Deut 10:8) serving the Lord. Its most common use is to refer to priestly service. The nature of the service is not further defined in this case, though several of the commentaries point out a Mishnaic tradition that the Rechabites later were given the function of bringing wood for the altar.

[35:2]  ² tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).

[35:2]  sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures as the same Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c. and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).

[35:2]  ³ sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).

[3:1]  ⁴ tn Heb “before Eli.”

[7:14]  ⁵ tn Heb “hand.”

[7:15]  ⁶ tn Heb “judged” (also in v. 17).

[7:16]  ⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:1]  ⁸ tn Heb “men.”

[2:4]  ⁹ tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[2:4]  ¹⁰ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ¹¹ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[8:25]  ¹² tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹³ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ¹⁵ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹⁶ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹⁷ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:1]  ¹⁸ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁹ tn Or “severe.”

[8:1]  ²⁰ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²² sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²³ tn Or “countryside.”

[17:11]  ²⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ²⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ²⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ²⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ²⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ³⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ³¹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ³² tn Or “respected.”

[17:13]  ³³ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ³⁴ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ³⁵ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ³⁶ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ³⁷ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ³⁸ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ³⁹ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:27]  ⁴⁰ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁴¹ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁴² tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[89:29]  ⁴³ tn Heb “and I will set in place forever his offspring.”

[89:29]  ⁴⁴ tn Heb “and his throne like the days of the heavens.”

[89:31]  ⁴⁵ tn Or “desecrate.”

[89:32]  ⁴⁶ tn Heb “I will punish with a club their rebellion.”

[89:32]  sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).

[89:32]  ⁴⁷ tn Heb “with blows their sin.”

[89:33]  ⁴⁸ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ⁴⁹ tn Heb “and I will not deal falsely with my faithfulness.”

[89:34]  ⁵⁰ tn Or “desecrate.”

[89:34]  ⁵¹ tn Heb “and what proceeds out of my lips I will not alter.”

[89:35]  ⁵² tn Or “lie to.”

[89:36]  ⁵³ tn Heb “his offspring forever will be.”

[89:36]  ⁵⁴ tn Heb “and his throne like the sun before me.”

[89:37]  ⁵⁵ tn Heb “like the moon it will be established forever.”

[89:37]  ⁵⁶ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[9:7]  ⁵⁷ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ⁵⁸ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ⁵⁹ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ⁶⁰ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ⁶¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁶² tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[1:32]  ⁶³ tn Grk “this one.”

[1:32]  ⁶⁴ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁶⁵ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁶⁶ tn Or “ancestor.”

[1:33]  ⁶⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ⁶⁸ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.